TheShia scholars slander the Prophet’s wives, Aisha (رضّىالله عنها) and Hafsa (رضّى الله عنها).They do not have a good opinion of Aisha (رضّى اللهعنها) because she was thedaughter of the first Caliph (Abu Bakr [رضّى اللهعنه]), and they do notspeak well of Hafsa (رضّى الله عنها) because she was the daughter of thesecond Caliph (Umar bin Khattab [رضّى الله عنه]).

TheShia argue that whoever denies the Imamah of Ali (رضّىالله عنه) is considered aKaffir, and they say that Aisha (رضّى الله عنها) is one of the leaders (along withMuawiyya [رضّى الله عنه]) in the opposition against Ali’s Imamah (رضّى الله عنه).

Let us see what the popular Shiawebsite, Al-Shia.com, has to say about this:

Translation:Al-Saduk says, “Our belief is that the one who rejectsthe Imaamat of Ameer ul Mu’mineen [Ali] and the Aimmah after him, has the sameposition like the one who rejects the Prophethood of the Prophets.”

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Further,he states: “And our belief is that the one who acceptsAmeer ul Mu’mineen but rejects a single Imaam after him, has the same positionlike the one who believes in all the Prophets and then rejects the Prophethoodof Muhammad (saws).”

Translation:“The Imamiyya is in agreement that the one who rejectsthe Imaamat of one Imaam and rejects the obedience to them which Allah (t)ordered is a misguided Kaffir deserving to remain in Hell-Fire forever.”

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Hence,there should be no confusion on this matter that the Shia believe Aisha (رضّى الله عنها)is a disbeliever (Kaffir) destined for Hell-Fire. In fact, the Shia Tafseer onAl-Islam.org declares that Aisha (رضّى الله عنها) is not only a Kaffir but rather she isthe very leader of the Kufaar [imam al-Kufr]. Al-Islam.org quotes the ShiaTafseer for verse 9:12 as:

“According to the Holy Prophet, a-immatal kufr (leadersof infidelity) are also those who opposed and fought against the divinelycommissioned Imams of the Ahl ul Bayt…Ali ibn abi Talib had recited this verseat the battle of Jamal and quoted the above noted prophecy of the HolyProphet.” [Pooya/M.A. Ali 9:12, http://www.al-Islam.org/quran/]

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InTafseer Al-Qumi (which is perhaps the most classical of Shia Tafseer), it issaid that it is the people whom Ali (رضّى الله عنه) fought in the Battle of Jamal includingAisha (رضّى الله عنها), Talha (رضّى الله عنه), and Zubair (رضّىالله عنه) who are beingreferred to in this Verse as the “Leaders of Kufr.” This view is also theposition of Kashani in his Tafseer Al-Safi, and in other Shia interpretations.The Majma ul Bayan Tafseer also includes Aisha (رضّىالله عنها) as one of the“Aimmatul Kufr” (Imams of Kufr) along with the Quraish polythiests, the PersianMagians, and the Byzantine Christians.

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Oftentimesone will find Shias who use Taqiyyah (deception to protect one’s religion) whenthey debate with the Ahlus Sunnah, and they claim that they don’t say thatAisha (رضّى الله عنها) is a Kaffir. How is this possible when Aisha (رضّى الله عنها)supposedly fought against the so-called Infallible Imam of the Shia? Not onlythis, but Aisha (رضّى الله عنها) was the sole reason that the Ahlus Sunnahbelieve Abu Bakr (رضّى الله عنه) to be the first Caliph and not Ali (رضّى الله عنه).To the Shia, Aisha (رضّى الله عنها) thus represents the leader of the enemiesof Ali (رضّى الله عنه), a chronic liar and fabricator of Hadith.

Let us now examine what Al-Tijani (apopular Shia scholar) said about Aisha: “…she [Aisha]tried hard to support her father, even by fabricating sayings [Hadith].” (ThenI was Guided, p.141). Here, Al-Tijani is accusing the Prophet’s wife of being aliar. It is well accepted that fabricating Hadith is Kufr (disbelief) both inShia and Sunni schools of thought.

The Shia call Aisha “the horn ofShaitan” and they claim that the Prophet said this. Al-Tijani alleges in hisbook: “Once the Prophet (saw) was giving a speech, andhe pointed towards the house where Aishah was living, then said, ‘There is thetrouble … there is the trouble … there is the trouble … from where the devil’shorns come out.’” (Then I was Guided, p.119)

The accusations by the Shia scholars donot stop there. To create a diabolical mystique around Aisha (رضّى الله عنها),they accuse her of hating to even mention the name of Ali (رضّى الله عنه) andthat she celebrated on the day that Ali (رضّى اللهعنه) died. Al-Tijani says:“she [Aisha] did not like mentioning his [Ali’s] name,and when she learnt of his death she knelt and thanked Allah.” (Then Iwas Guided, p.117-118)

The Shia scholars even accuse Aisha (رضّى الله عنها)of being an accomplice to murder. They say that Aisha (رضّى الله عنها)advocated the murder of Uthman (رضّى الله عنه), and they quote her as saying “Kill the old fool [uthman].” Not only did she advocatethe murder of Uthman (رضّى الله عنه), but the Shia also say that she then usedthe murder of Uthman (رضّى الله عنه) as an excuse to wage war against Ali (رضّى الله عنه)and kill even more Muslims. Al-Tijani claims: “shepermitted the killing of innocent people and started a war against thecommander of the believers and the Companions who voted for him, and she causedthe deaths of thousands of Muslims, according to the historians. She did allthat because she did not like Ali who advised the Prophet to divorce her.” (ThenI was Guided, p.117) Not only this, but the Shia scholars also add that Aisha (رضّى الله عنها)was responsible for the murder of Muawiyya (رضّىالله عنه).

There are even Shia scholars who arguethat Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها) attempted to murder the Prophet (صلّى الله عليه وآله وسلّم) himself: “Aisha and Hafsa poisionedthe Prophet.” (Jila-ul-Ayoun, Page No. 118) This is voiced by one of theShia Maraje, namely Mullah Baqir Majlisi: “Aisha andHafsa tried to martyr Rasulullaah by giving him poison.” (Vol. 2,Hayat-ul-quloob, page #870, Mullah Baqir Majlisi) And again: “…those two female munafiqs (referring to Aisha and Hafsa)agreed to martyr Rasulullah by administering poison to him.” (HayatulQuloob, page 745, Vol 2, Mullah Baqir Majlisi) Some of the more liberal Shiawill deny that Aisha (رضّى الله عنها) poisioned the Prophet (صلّى الله عليه وآله وسلّم), but they will not deem it blasphemous to argue this point; infact, we noticed an entire thread about this topic on Shia-Chat, where posterafter poster was arguing that Aisha (رضّى الله عنها) had attempted to poison the Prophet (صلّى الله عليه وآله وسلّم).

We hope it is becoming more and moreapparent that the accusations levied at Aisha (رضّىالله عنها) seem to stemmore from emotions, rhetoric, and inherent bias rather than reliable and referencedhistorical facts. Aisha (رضّى الله عنها) and Hafsa (رضّىالله عنها) are portrayedas being demonically bad people; these being two of the women whom the Prophet(صلّى الله عليه وآله وسلّم) remained married to and loved for his entire life.

The Shia cleric Mutahhiri was quoted inthe Tehran Times as saying: “Now that we see Ali, andAmmaar, Uways al-Qarani and others face to face with Aisha and az-Zubayr andTalhah, we do not feel any hesitation, for we see the second group as peoplewith the look of criminals, that is, the effects of evil and treachery areevident on their faces: and when we look at their faces and their treacherouscharacters we guess that they are people of the Fire.” (Shia clericMutahhiri, Tehran Times, 25th August, 1982)

This is voiced again in this Shia book: “…Muawiyya and Aisha were worst people of all times.” (Makalmaat-e-husainia,page #59). And Mullah Baqir Majlisi said: “They [Aishaand Hafsa] were both hypocrites [Munafiqeen].” (Mullah Baqir Majlisi,Hayatul Quloob, 2:745)

And there are even Shia scholars who goto the extreme of saying that Aisha (رضّى الله عنها) and Hafsa (رضّىالله عنها) were indecentwomen: “Hafsa was an indecent women.” (Tohfa-e-HanfiaDar Jawab Tohfa-e-Jaffria, Page No. 123) And: “Aishawas charged of committing open vulgarity.” (Quran Majeed by MaqboolHussain Dehlevi, Page No. 840) Al-Tijani says in his book: “How could Umm al-Mu’mineen Aishah leave her house in whichAllah had ordered her to stay, when the most High said: ‘And stay in yourhouses and do not display your finery like the displaying of the ignorance ofyours.’” Is Al-Tijani accusing the Prophet’s own wife of displaying herfinery [i.e. showing her breasts, body, etc] to everyone?

The Shia scholars believe that the Mehdiwill come and exhume the body of Aisha (رضّى اللهعنها) in order to flog herfor her sins: “When the Twelvth Imam returns, Aishawill be raised from the dead so as to be whipped as due punishment.” (AlShafi, Vol. No. 2, Page No. 108) And: “When the TwelvthImam returns, he will bring Aisha to life so as to torment her.” (Haq-ul-Yaqeen,Page No. 139) As well as: “Imam Mehdi will punish Aishawith stripes.” (Hayat-ul-Quloob, Vol. No. 2, Page No. 901) Mullah BaqirMajlisi says: “When Imam Mahdi arrives, Aisha will beresurrected so that she may be given a prescribed punishment and that Fatima bevindicated.” (Mullah Baqir Majlisi, Haqqul Yaqeen, p. 347)

The Shia accusations against Aisha (رضّى الله عنها)range from the absurd [i.e. that she gave poison to the Prophet] to theoutright childish; for example, Al-Islam.org dedicates so much of its webspaceto discuss how Aisha (رضّى الله عنها) was an imprudent, rude, and “jealouswoman.” Stories will then be cited about how Aisha (رضّى الله عنها)was so jealous and vengeful towards her co-wives and step-child Ibrahim (رضّى الله عنه);the way the Shia describe her makes her sound diabolical, more like the wickedstepmother in the Disney movie “Cinderella” than a real life person. In fact,the Shia will never even name their daughter “Aisha” because to them this nameis a cursed and wretched name; this shows the depth of their hatred for Aisha (رضّى الله عنها).The Shia scholars will belittle Aisha (رضّى اللهعنها) by saying that shewas barren and infertile, citing this as a reason that Aisha (رضّى الله عنها)hated her co-wives and was jealous of Fatima (رضّىالله عنها).

The entire faith of Shi’ism is basedupon calling Aisha (رضّى الله عنها) a liar and a fabricator of Hadith. To theShia, Aisha (رضّى الله عنها) is the chief rejector of the Imamah ofAli (رضّى الله عنه), because of whom the entire Ahlus Sunnah wal Jama’ahsupposedly abandoned the Imamah of Ali (رضّى اللهعنه). We wonder why thenthe Shia scholars say that they are the “followers of Ahlel Bayt” since Aisha (رضّى الله عنها)and her co-wives are the Ahlel Bayt! Allah Himself addresses them in the Quranas such.

The Quran specifically refers to thewives of the Prophet (صلّى الله عليه وآله وسلّم) as Ahlel Bayt in the following verse:

“O wives of the Prophet! Youare not like any other of the women; If you will be on your guard, then be notsoft in your speech, lest he in whose heart is a disease yearn; and speak agood word. And stay quietly in your houses, and make not a dazzling display,like that of the former Times of Ignorance; and establish regular Prayer, andgive regular Charity; and obey Allah and His Messenger. And Allah only wishesto remove all abomination from you, you Ahlel Bayt (People of the House),and to make you pure and spotless.” (Quran, 33:32-33)

TheQuran bestows the title of “Mother of the Believers” (Umm Al Mumineen) to Aisha(رضّى الله عنها), Hafsa (رضّى الله عنها), and the rest of the Prophet’s wives:

“The Prophet is closer to thebelievers than their ownselves, and his wives are their mothers.” (Quran, 33:6)

Therefore, anyone who declares “baraa”(disassociation) from Aisha (رضّى الله عنها) and says that she is not his mother, sucha person is not a believer. In order to be a believer, a Muslim must accept allof the Prophet’s wives as his mothers as decreed in the quoted verse. He musttreat Aisha (رضّى الله عنها) with the same respect that he treats hisown mother with. Let us see what the Quran says about respecting one’s parents:

“Your Lord has decreed thatyou worship none but Him, and that you be kind to parents. Whether one or bothof them attain old age in your life, say not to them a word of contempt, norrepel them, but address them in terms of honor. And out of kindness, lowerto them the wing of humility, and say: ‘My Lord! bestow on them Your Mercy…’” (Quran,17:23-24).

If Aisha (رضّىالله عنها) is the motherof the believers, then the people who slander her, insult her, and criticizeher are not believers. We wonder what will be the fate of those who speak ofAisha (رضّى الله عنها) with contempt, who repel Aisha (رضّىالله عنها), disassociatethemselves from her [i.e. “baraa”], and call her an enemy of Islam? How can themother of Muslims, as declared by Allah, be an enemy of the Muslims?

Why would Allah bestow this honor uponAisha (رضّى الله عنها) and Hafsa (رضّى الله عنها) if they were the enemies of the Muslims?Surely then Allah would have addressed them with the title of Umm Al Nasibioon(Mother of the Nasibis). Why would Allah try to confuse the believers bycomplimenting a supposed enemy of Islam? Was Allah trying to fool us? Inanother verse in the Quran, Allah addresses the Prophet’s wives (رضّى الله عنهم)as “Ahlel Bayt”:

“O wives of the Prophet! Youare not like any other of the women; If you will be on your guard, then be notsoft in your speech, lest he in whose heart is a disease yearn; and speak agood word. And stay quietly in your houses, and make not a dazzling display,like that of the former Times of Ignorance; and establish regular Prayer, andgive regular Charity; and obey Allah and His Messenger. And Allah only wishesto remove all abomination from you, you Ahlel Bayt (People of the House),and to make you pure and spotless.” (Quran, 33:32-33)

Allah bestowed upon Aisha (رضّى الله عنها)and Hafsa (رضّى الله عنها) the special honor of being addressed in the Quran as bothAhlel Bayt and Umm Al Mumineen, a position of double respect not given toanyone else other than the Prophet’s wives (رضّىالله عنهم). This issomething for our Shia brothers to reflect upon. Do they really feelcomfortable criticizing people who have been elevated to such a high status byAllah in the Quran? Can any Shia claim to be mentioned in the Quran in such amanner? No mainstream Muslim is mentioned in the Quran like this either. Basedon this, everyone alive today should know their place in this world as inferiorto the Prophet’s wives; and inferior people should not criticize those higherin rank than them (i.e. higher in the ranks of Allah). We ask: are any of thecontemporary Shia Ayatollahs mentioned in the Quran and bestowed an honor likethe Prophet’s wives? The answer is a resounding no: none of them are mentionedin the Quran, and so it is up to the Shia wether or not he chooses to follow thosehonored in the Quran (i.e. the Prophet’s wives) or those who malign thosehonored in the Quran.

Would our Shia brothers enjoy it iftheir local Ayatollahs delivered sermons denouncing their biological mothers?Would our Shia brothers enjoy it if Al-Islam.org or other Shia websitesbroadcasted slander against their biological mothers like they dedicate pageafter page denouncing Aisha (رضّى الله عنها)? Al-Islam.org has a whole page dedicatedto the charge that Aisha (رضّى الله عنها) was a jealous woman. Answering-Ansar hasa page dedicated on their site to condemning the Prophet’s wife. Wouldbelievers find it acceptable and within religious protocolto insult their ownbiological mothers? Yet, an insult against Aisha (رضّىالله عنها) is a personalinsult to all the believers. Recently, the Muslims rallied against the Denmarknewspaper which insulted the Prophet (صلّى اللهعليه وآله وسلّم); shouldwe not also rally against the forces that insult his wives and the Mothers ofall the Believers?

Should we not heed the word of Allah andlower the wing of humility to Aisha (رضّى الله عنها), the Mother of the Believers? Should wenot, in fact, pray for her and the rest of the Prophet’s wives as mentioned inthe Quran: “My Lord! bestow on them Your Mercy…” (Quran,17:23-24)

Howis it that Shia missionaries can do Taqiyyah and deny that they hate theProphet’s wives, when they have authentic du’as which condemn Aisha (رضّى الله عنها)and Hafsa (رضّى الله عنها), ask Allah to curse them, and to beat them. This is the depthsof their hatred for the Prophetic Household, the Ummahatul Mu’mineen (Mothersof the Believers), and the Prophet’s lovers.

A very famous Shia du’a called “SanameQuraish” condemns Abu Bakr (رضّى الله عنه) and Umar bin Khattab (رضّى الله عنه),as well as their two daughters: Aisha bint Abu Bakr (رضّى الله عنها)and Hafsa bint Umar bin Khattab (رضّى الله عنها), the two lovely wives of the Prophet (صلّى الله عليه وآله وسلّم). In this du’a, Abu Bakr (رضّى اللهعنه) and Umar (رضّى الله عنه)are referred to as the “two idols of Quraish.” And their daughters arecondemned alongside them. We do not know how the Shia can look us in the faceand say that they don’t hate the Prophet’s wives.

OAllah! Send Your curses on them and their helpers as they have ruined the houseof Your prophet, have dug the door of his house, broken the roof, have broughtdown the walls, have made the skies [into] the ground, have destroyed itsinhabitants, have killed their supporters, have put to death their children,have deserted his pulpit…

OAllah, send Your chastisement on them to the extent of the [combined] sins ofevery disobedient person.

…andto the number of pious people whom they have troubled, and whom they havedriven out of their cities and [thereby] helped the disbelievers, and the Imamon whom they were cruel…

…and[they] have changed the obligatory laws, and have destroyed the practise of theHoly Prophet.

…andwhatever evils they have concealed, the blood which they have shed…

[They]have changed the goodness and have altered the commands, have createddisbelief…

…thelie for which they have cheated, the inheritance which they have plundered…

…[theyhave] stopped the booties from [being given to] them, and [they] have consumedthe prohibited wealth, and that ‘Khums’ (the fifth part) which they consideredas permitted for them, and that evil whose foundation was put, and that crueltywhich they made common, that oppression which they spread, those promises whichthey dishonored, those covenants which they broke, those lawful things whichthey termed as unlawful, and those unlawful things which they termed as lawful,that hypocrisy which they have concealed in their hearts…

…andto the amount of treachery which they bore in their hearts, and those stomachswhich they have split open…and that door which they broke-open, and thosegatherings which they dispersed and those degraded people whom they gave honorto, and those honorable people whom they insulted, and by the number of rightswhich they have usurped…

…andthe order of the Imam which they opposed, bestow Your wrath on them to theextent of their atrocities!

OAllah! Your curses on them to the extent of alteration in the Quran and the coveringof truth, rendering the will worthless, and breaking the promises, anddeclaring all the claims as void, refusing all allegiances, presenting excuses,introducing breach of trust…Bestow Your curses on them!

OAllah curse those two, secretly and openly, with such a beating which isforever continuous, nonstop and innumberable. Such a whipping which commencesin the morning but does not end at night.*

Sucha beating should be on those tyrants, and their helpers, their assistance,their friends and their lovers, those attracted to them and those whoacknowledge their deeds, those who present proof for them, and those who followtheir words, and those who approve their actions.

(Thenrecite four times).

OAllah! Send such a harsh chastisement upon them that the dwellers of Hell startscreaming. O Lord of the Universe, accept this prayer from me.

TheQuran emphatically declares that the pure should only marry the pure. Allah (عز و جل)commands:

“Marry those among you who aresingle and the righteous ones among yourselves, male or female.” (Quran, 24:32)

Allah (عز وجل) further declares:

“Impure women are for impuremen and impure men are for impure women. Pure women are for pure men and puremen are for pure women.” (Quran,24:26)

The Ahlus Sunnah uses this as proof thatAisha (رضّى الله عنها) must be pure, since the Prophet (صلّىالله عليه وآله وسلّم)married her. The Prophet (صلّى الله عليه وآله وسلّم), after all, would not knowingly violatethe Quran and marry someone who is impure. Since the Prophet (صلّى الله عليه وآله وسلّم) was pure, he must only marry the pure.

The Shia revile Aisha (رضّى الله عنها),so to counter this argument, the Shia bring up the wives of Prophet Nuh (عليه السلام)and Prophet Lut (عليه السلام). Both of these women were married to pureProphets, and yet they themselves were impure and will burn in Hell-Fire,according to the following verse in the Quran:

“Allah has made an example forthose who are an unbelieving people: the wife of Nuh and the wife of Lut. Theywere married to two of Our servants who were believers, but they betrayed themand were not helped at all against Allah. They were told: ‘Enter the Fire alongwith all who enter it.’” (Quran,Surat at-Tahrim: 10)

However, it seems that this argument isinconsistent and we hope to, Insha-Allah, show that if anything, the fact thatthese two Prophets had sinful wives is only a testament against Shi’ism, sinceit creates a logical inconsistency in the Shia theology (which we shall examinein this article).

The Quran clearly says that a pure manshould not marry an impure woman. In fact, Ayatollah Khomeini said: “It isforbidden in Islam to marry the Fasiqoon (sinners).” So the obvious questionis: why did Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام) doso?

The Ahlus Sunnah has a simple answer tothis question: Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام) didnot know about their wives’ sinfulness at the time that they were gettingmarried. Hence, they did not violate Allah’s commands willfully. They did notmarry sinful women intentionally. Had the two known that their wives would beKufaar (disbelievers), it is likely that they would never have married them inthe first place. But only Allah knows Al-Ghaib (the Unseen), and only Allah (عز و جل)knew their eventual destination of Hell-Fire.

To this, a Shia might respond thatperhaps Prophet Muhammad (صلّى الله عليه وآله وسلّم) likewise married Aisha (رضّى الله عنها)without knowing her true nature. Perhaps he too married an impure person withoutknowing. However, here a problem arises within Shia theological beliefs. TheShia adamantly believe that the Prophet (صلّى اللهعليه وآله وسلّم) and theImams know the Al-Ghaib (the Unseen); they have knowledge of everything in theheavens and the earth. So it is not possible for the Prophet (صلّى الله عليه وآله وسلّم) not to know the nature of Aisha (رضّىالله عنها) since–accordingto the Shia–he must know everything.

Al-Islam.org says

“ImamAli said: “I swear by God Who holds my soul in His hand that I know all thatthe Prophet knew, and that I know all of the past and all of the future, upuntil the Day of Resurrection.”

According to Al-Kafi, the most reliableof the four Shia books of Hadith, the Imams could supposedly tell who is goingto Paradise and who is going to Hell-Fire merely by listening to a person’svoice:

“By listening to the voice of a person,the Imams can tell if the person was destined to go to hell or to heaven; theywould thus answer his questions accordingly.” (Usool Al-Kafi, p. 185)

Hence, the Shia cannot make the claimthat the Prophet (صلّى الله عليه وآله وسلّم) did not know the nature of Aisha (رضّى الله عنها)when he married her. If Aisha (رضّى الله عنها) was impure and sinful, then the Prophet (صلّى الله عليه وآله وسلّم) knew it (according to the Shia belief). If the Prophet (صلّى الله عليه وآله وسلّم) then knowingly married an impure and sinful person,then the Prophet (صلّى الله عليه وآله وسلّم) was violating multiple verses in theQuran which forbid this.

There is no way around this for theShia. The fact of the matter is that the Shia have no way that they canrationalize the manner in which these two Prophets married sinful women.According to the Shia belief, the Prophets knew the character and destinationof these women. It is simply an inconsistency in the Shia belief: were not thetwo Prophets being sinful by intentionally marrying sinful women?

The Ahlus Sunnah, on the other hand,does not have any inconsistencies in its belief. We believe that the Qurancommands the Muslim men only to marry pure women. Prophet Nuh (عليه السلام)and Prophet Lut (عليه السلام) did not know the nature of their wiveswhen they married them, and hence no blame can be placed on the shoulders ofthese men. Furthermore, the commandments in the Quran in regards to marryingthe pure were commandments given to this Ummah, not necessarily theUmmah of Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام). TheShariah of these previous Prophets may have differed from the Shariah ofProphet Muhammad (صلّى الله عليه وآله وسلّم). It is known, for example, that otherProphets were allowed to marry more than four wives. So we cannot say anythingabout Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام); whatwe do know is that this Ummah–including our Prophet Muhammad (صلّى الله عليه وآله وسلّم)–was forbidden to knowingly marry impure women.

In regards to Prophet Muhammad (صلّى الله عليه وآله وسلّم), he never divorced Aisha (رضّىالله عنها). This isacknowledged by the Shia. If the Prophet (صلّى اللهعليه وآله وسلّم) ever knewthat Aisha (رضّى الله عنها) was a Kaffir, then it would have been sinful for him not todivorce her, since it is Haram to be married to a Kaffir. The Shia booksclearly says that Aisha (رضّى الله عنها) was a Kaffir. Clickhere to read “Shia Accuse Aisha (رضّى الله عنها) ofBeing a Kaffir.”

The Prophet (صلّى الله عليه وآله وسلّم)never thought Aisha (رضّى الله عنها) was a Kaffir; otherwise, he would havedivorced her. Since he did not, the only conclusion we can come to is that theProphet (صلّى الله عليه وآله وسلّم) did not question the purity of his wife.If the Prophet (صلّى الله عليه وآله وسلّم) thought Aisha (رضّى الله عنها)was sinful, impure, and a disbeliever, then he himself would never have marriedher, and if he had married her, nothing prevented him from divorcing her! TheProphet (صلّى الله عليه وآله وسلّم) divorced other women, and yet he remainedmarried to Aisha (رضّى الله عنها) to the last day.

In conclusion, the Shia cannot bring upthe issue of the wives of Prophet Nuh (عليه السلام) and Prophet Lut (عليه السلام) sincethey themselves do not have a viable explanation for it, whereas the AhlusSunnah does. The Shia cannot reconcile their belief that the Prophet and Imamssee all of Al-Ghaib and yet they married sinful women, in direct violation ofthe Quran’s commandments. The Ahlus Sunnah trusts the opinion of ProphetMuhammad (صلّى الله عليه وآله وسلّم); if the Quran says to only marry the pureand the Prophet (صلّى الله عليه وآله وسلّم) marries Aisha (رضّى الله عنها),then the Ahlus Sunnah will be the last to question her purity. As believers itshould not be our policy to second-guess the Prophet of Islam (صلّى الله عليه وآله وسلّم). The Quran commands the Muslims, including the Prophet (صلّى الله عليه وآله وسلّم), to marry pure women; to say that Aisha (رضّى الله عنها)was sinful is to say that either the Shia know more than the Prophet (صلّى الله عليه وآله وسلّم) (i.e. the Shia know that Aisha is sinful but the Prophet didnot), or that the Prophet (صلّى الله عليه وآلهوسلّم) sinned by violatingthe Quran and married an impure woman. Neither option is acceptable. The onlyacceptable position is to say that the Prophet (صلّىالله عليه وآله وسلّم)married Aisha (رضّى الله عنها) who was a pure woman.

Grand Ayatollah On Cursing the Prophet’s Wives/Companions and Taqiyyah

Thefollowing fatwa is found on the Official Website of Grand Ayatollah Muhammad Shahroudi(http://www.shahroudi.net/) He is one ofthe Maraje’ (top scholars) of the Shia, and he teaches at the Islamic Seminaryat Qum. Not only this, but here he admits that there are authentic Shia Hadithwhich prove that the Infallible Imam of the Shia would curse the Prophet’swives after each prayer, five times a day. So how can the Shia have theaudacity to dismiss the fact that cursing the Prophet’s wives is a part oftheir faith?

Please note how the Grand Ayatollahallows the cursing but it must be done in such a way as not to reveal theTaqiyyah that is being done in front of the Sunni masses. Perhaps this willwake up those Sunnis who are fooled by the Shia lies when they say that they donot curse the Prophet’s wives or Sahabah. This comes from the mouth of theGrand Ayatollah himself.

All of the quotes on this page are foundon the following page off of the Grand Ayatollah’s website:

Question 50: Is itpermissible to curse some of the Mothers of the Believers, such as lady Aishafor her disobedience of the Prophet, declaring war upon the Imam of her time,and showing enmity towards Amir al-Mu’minin Ali ibn Abi Talib, either (cursingher) explicitly with her name or implicitly?

Answer: It ispermissible to curse all those who showed enmity towards Amir al-Mu’minin(Ali), al-Zahra, or the Imams. And why not after the oppression (they faced)and the fighting against them? Except (do not curse them) if there is fear ofbeing harmed. And it is also mentioned that Imam al-Sadiq (a.s.) used to curseeight (of them) after all his prayers.

Question 51: My Habibi, myquestion is regarding the cursing that is found in the Dua’s of the Ziyarat ofAshura, and I talk in particular about the cursing of: the First (Abu Bakr),the Second (Umar), the Third (Uthman). Is it part of the Ziyarat and has itbeen reported by the Infallible (a.s)? Or has it been rejected? And did theImams from Ahl al-Bayt allow the cursing of these three and did they say theperson who does it is rewarded?

Answer: Yes, cursing ispermissible in the Ziyarat of Ashura. Repeat it hundreds of times. It has beenreported that the Imams cursed and this was not just the cursing of theoppressors of Ashura, but repeatedly (others as well). And this is found in alot of similar Hadiths. And yes, the cursing must not be done in a matter toreveal the Taqiyyah.

GrandAyatollah al-Kho’i, the former leader of the Hawzah of the holy city of Najaf,wrote in his book “Sirat al-Najat” that the wife is a part of a man’s “Ahl”. Itshould be noted that “Sirat al-Najat” is a very famous book which is referencedon Al-Islam.org many times. Is it not clear from this that the Prophet’s wivesare a part of his “Ahl”?

Does this not expose the hypocrisy ofthe Shia leaders when they include their own wives in their Ahl, but they thenrip the Prophet’s wives out of his Ahl? This is indeed indicative of thetwo-faced attitude of the Shia Ayatollahs, whereby they will never tolerate aman insulting their own wives, but they themselves will degrade the Prophet’swives! Aisha and Hafsa are a part of the Ahlel Bayt, and the Shia leaders liewhen they claim to be the lovers of Ahlel Bayt when in fact they are theenemies and revilers of the Prophet’s wives (i.e. his Ahlel Bayt). We kindlyask the Shia laypersons to disassociate themselves from their leaders and toinstead embrace the true lovers of Ahlel Bayt, i.e. the Ahlus Sunnah.

Q: There is a command to convey theHaqq (Truth) to one’s “Ahl” as well as to forbid them from the evil things, soin this command, who is “Ahl”? And is one’s wife included in this, and is thiscommand (to convey the truth) applicable to one’s wife?

Answer by al-Ko’i: Yes, the wife ispart of the “Ahl”, and this command is in regards to her too. And Allah knowsbest.

Similar Content

People across the globe believe that shia and sunni are the two different sects. Both of the sects have different religious beliefs, therefore it has been understood by people that they cannot come under the same umbrella ‘Islam’. Many people have this faith that due to the entirely different conduct of life, shia and sunni cannot marry with each other. However, before making such bold claims, complete research is very important to know the reality. So, before marrying with a shia man or woman, one must know that there are two types of shias:
One of the types of shia holds disbeliefs (kufr), that the Quran has been altered, Hazrat Ali (R.A) is worthy to worship and here Shirk (to worship someone other than Allah) occurs, the angel Jibril made an error in descending the revelation on the Messenger of Allah (P.B.U.H) in place of Hazrat Ali (R.A), accusations on Hazrat Aisha (R.A) of committing adultery or denying the Companionship Hazrat Abu Bakr (R.A).
However, the another type of shias are those who do not hold beliefs that constitute Kufr, such as believing that Hazrat Ali (R.A) was the rightful first Caliph after the demise of the Prophet Mohammad (P.B.U.H), belief in the twelve Imams, and all those beliefs which the first type of shias put faith in.
A true Muslim has asked by Prophet Mohammad (P.B.U.H) that before marrying, Muslim must need to check the religious beliefs, and religious practices in his/her partner. There is a Hadith in Sahih Bukhari that Messenger of Allah has said:
"A woman is married for four reasons, her wealth, lineage, status and Deen. Choose the one who is religious." (Sahih Bukhari)
Even then we being humans do not know that what faiths are hidden in the chest of people and what they are pretending, indeed! Allah knows the truth only. And so, we should avoid those things where we find doubts or dissatisfaction. If we go for things which are doubtful then we are tangling ourselves deliberately in the chaos.

It is indeed that Mosul is bleeding and surrounded by Shia militias from Iraq, Iran and Afghanistan.
Everyone blamed the killing on Islamic State only as they think Shia militias are god sent angels to protect the people of Mosul who are Sunnis.

Introduction
It is impossible to discuss the Hadith of Ghadir Khumm without first understanding the specific context in which the Prophet (صلّى الله عليه وآله وسلّم)said what he said. This is a general rule of thumb pertaining to theIslamic canon as a whole: it is important to know the background inwhich a Quranic verse was revealed or a certain Hadith was said.
For example, the Quranic verse “slay them wherever you find them” isoften used by Orientalists to wrongfully make it appear as if Islamadvocates the slaying of people wherever you find them all the time.Of course, if we look at when this verse was revealed, we find that itwas specifically revealed during a battle between the Muslims and theQuraish Mushriks; this makes us realize that it is not a general rulingto slay people but rather it was a verse revealed in a specificsituation.
Likewise, the Hadith of Ghadir Khumm can only be understood in thecontext in which it was said: A group of soldiers were severelycriticizing Ali ibn Abi Talib (رضّى الله عنه) over a certain matter, and this news reached the Prophet (صلّى الله عليه وآله وسلّم),who then said what he said in the Hadith of Ghadir Khumm. Like theOrientalists, the Shia propagandists attempt to remove this backgroundcontext in which the Hadith was said in order to paint a totallydifferent (and misleading) picture.
The Prophet’s intention behind saying what he said at Ghadir Khumm was not at all to nominate Ali (رضّى الله عنه) as Caliph but rather it was only to defend Ali (رضّى الله عنه)against the slander being said against him. It is only by removing thebackground context that it is possible to render a Shia understandingof the text; it is for this reason that we should always remind ourShia brothers of the background context in which the Hadith of GhadirKhumm was said.
The Importance of Ghadir Khumm to the Shia
The Shia claim that the Prophet (صلّى الله عليه وآله وسلّم) divinely appointed Ali (رضّى الله عنه)to be his successor at a place called Ghadir Khumm. Before we discussthe event of Ghadir Khumm with our Shia brothers, we should first definethe parameters of such a debate. In other words, we should “set thestakes”:
(1) If the Shia can prove their version of Ghadir Khumm, then definitely Ali (رضّى الله عنه) was divinely appointed by the Prophet (صلّى الله عليه وآله وسلّم) and the Shia creed is correct.
(2) If, however, the Sunnis disprove the idea that the Prophet (صلّى الله عليه وآله وسلّم) appointed Ali (رضّى الله عنه) at Ghadir Khumm, then our Shia brothers should be willing to accept the fact that Ali (رضّى الله عنه) was never appointed at all by the Prophet (صلّى الله عليه وآله وسلّم) and therefore the entire Shia creed is invalid.
The reason we need to make this very clear from the outset is thatthe Shia propagandists have this uncanny ability to move the goalpostswhenever they lose a debate. They will jump from one topic to another;if they lose the debate over Ghadir Khumm, then they will bring up theIncident of the Door, or Saqifah, or Fadak, or who knows what else.
The entire foundation of Shi’ism rests on the event of Ghadir Khumm, because it is here that the Prophet (صلّى الله عليه وآله وسلّم) supposedly nominated Ali (رضّى الله عنه) to be his successor. If this event did not take place as the Shia claim, then the Prophet (صلّى الله عليه وآله وسلّم) never appointed Ali (رضّى الله عنه) and the Shia must abandon all of their claims, such as the idea that Abu Bakr (رضّى الله عنه) usurped the God-appointed Caliphate of Ali (رضّى الله عنه).
Indeed, the event of Ghadir Khumm is so central to the Shiaparadigm–and so important to the Shia theology–that the Shia masses havea yearly celebration known as “Eid-e-Ghadir”.
Based on what supposedly happened at Ghadir Khumm, the Shia reject the Caliphate of Abu Bakr (رضّى الله عنه), split away from the mainstream Muslims, and declare that Ali (رضّى الله عنه)was the first of the divinely appointed Imams. The Shia website,Al-Islam.org, refers to Ghadir Khumm as a “momentous event” and thebasis for the Imamah of Ali (رضّى الله عنه).

Amaana.org says
“Eid-e Gadhir is celebrated with greatrejoicing by Shia Muslims where they remember Prophet Muhammad’s lastinstructions to the believers. Eid-e-Ghadir is one of the most importantdays of rejoicing for Shia Muslims around the world as that was the dayour beloved Prophet Muhammad (s.a.s.) declared Hazrat Ali’s vicegerencyat Ghadir e Khumm on his return from his last pilgrimage…

source: http://www.amaana.org/gadhir/gadhir1.htm ”
The reason it is neccessary to strongly emphasize the importance ofGhadir Khumm to the Shia is that we will show how the supposedlystrongest ‘weapon’ in the arsenal of the Shia propaganda is actuallyvery weak. If this is the very basis of Shi’ism, then indeed Shi’ism isa very weak doctrine. The Shia say that the Prophet (صلّى الله عليه وآله وسلّم) appointed Ali (رضّى الله عنه) at Ghadir Khumm but simple logic dictates otherwise.
What the Shia Claim Happened

Al-Islam.org says
“After completing his last pilgrimage(Hajjatul-Wada’), Prophet was leaving Makkah toward Madinah, wherehe and the crowd of people reached a place called Ghadir Khumm (which isclose to today’s al-Juhfah). It was a place where people fromdifferent provinces used to greet each other before taking differentroutes for their homes.In this place, the following verse of the Qur’an was revealed:
“O Apostle! Deliver what has been sent down to you from your Lord;and if you don’t do it, you have not delivered His message (at all); andAllah will protect you from the people …” (Qur’an 5:67)
The last sentence in the above verse indicates that the Prophet was mindful of the reaction of his people in delivering that message butAllah informs him not to worry, for He will protect His Messenger frompeople.
Then followed the key sentence denoting the clear designation of ‘Alias the leader of the Muslim ummah. The Prophet held up the hand of‘Ali and said:
“For whoever I am his Leader (mawla), ‘Ali is his Leader (mawla).”
Immediately after the Prophet finished his speech, the following verse of the Qur’an was revealed:
“Today I have perfected your religion and completed my favourupon you, and I was satisfied that Islam be your religion.” (Qur’an 5:3)
The above verse clearly indicates that Islam without clearing upmatter of leadership after Prophet was not complete, and completionof religion was due to announcement of the Prophet’s immediatesuccessor.